tree of life to branch and again branch continuously, each branch pushing its shoot as far as possible in its own direction, are well understood. The gradual but steady improvement, the strengthening of the blood, increasing the energies, sharpening the instincts by ruthless destruction of the weak, the slow, the dull, the unfit in any way, and thus adapting the remaining strong and active in the most perfect manner to the various and varying conditions of life, is also clear. This pitiless principle acts among animals without limit except in the case of the young of the higher animals, and its good effect is just in proportion to its pitilessness.
Now, in human society, also, the same principle must act and does act as a powerful agent of progress, but not without limit. There is here introduced a higher moral or spiritual law which limits and modifies the operation of the material law inherited from the animal kingdom—a law which seeks the survival and improvement of all. As animality gradually developed into humanity (if we accept this view), this new principle of benevolence and mutual help was added to the old principle of selfism and mutual antagonism inherited with the animal nature. A new principle of altruism (as it is now fashionable to call it) was added to the old principle of egoism, in small proportions at first, but gradually increasing in strength as humanity' is developed. Under the influence of the Christian ideal this principle has become so active in modern society as to seriously impair the healthy operation of the more fundamental principle of the struggle for life. There is little doubt that the survival of the weak and helpless, and the sustentation of the unfit and the vicious, are beginning to poison the blood and paralyze the energy of the race. Also the survival of so many who would be eliminated by the operation of the old principle, increases the pressure of population on the means of subsistence, and thus also increases the evil. How shall we, then, settle the claims of these two opposite principles—the one necessary to the physical, the other to the moral improvement of the race? It is evident that Reason must hold the balance, adjust the equilibrium, and repair any damage which has already resulted. This she will eventually do by pointing out and enforcing simpler and more rational modes of life, by sanitary regulations, and by proper physical education. Thus will it gradually restore and increase the vigor of the race. It will undoubtedly also prevent the pressure of increasing population upon the means of subsistence by limiting reproduction by rational, healthy, and moral methods. I call special attention to this as another example of the limitation or even reversal of a purely material law by a higher law connected with our spiritual nature.
